peace of your souls only untill you come at some full fountaine of these waters where you may quench your thirst throughly I shall be willing to give you a taste of one maine difference between that kinde of Faith and dependence on God which will open the doore and lead you into this blessed Sanctuary here promised and that which will leave you without naked and exposed to the wrath of God in every kind That dependence on God which is raised in the soule by the help or means of that ignorance of God or of the minde and counsells of God which is within a man is a dependence which God will reject and with which the creature may perish as on the contrary that which either springs out of a true light of the knowledge of God or is accompanied and attended as it were in the production or birth of it with such knowledge is that great and sacred dependence which ingageth the Almightie to his creature and carrieth Heaven and Salvation before it This difference is built upon the sure foundations of the Scriptures This is life eternall saith our Saviour to his Father in that solemne Prayer of his a little before his death Joh. 17. 3. That they know thee the only true God and him whom thou hast sent Jesus Christ This is life eternall that is a certain means of attaining salvation or life eternall it is a figurative expression very frequent in Scripture wherein the effect is put for the cause or means of such an effect as Deut. 13. 5. Because he hath spoken apostacie or revolt so it is in the originall that is because hee hath spoken that which may be a cause or means of your revolting from God So John 3. 19. This is the condemnation c. that is the means of the condemnation So againe Rom. 14. 20. Destroy not the worke of God that is take not a course use not the means to destroy him In this figure of speech Christ is called our peace that is the Author or means of our peace Ephe. 2. 14. The resurrection Joh. 11. 25. The Lord our righteousnesse Jere. 23. 6. that is the Author or cause of our rising againe and of our righteousnesse or justification besides many like expressions Now then if the true knowledge of God and of Christ for the one cannot be knowne aright without the other be an unquestionable means of eternall life it must be this means thus as it produceth and worketh a true and living Faith in men according to that which David affirmeth Psal 9. 10. They that know thy Name will trust in thee Because without such a Faith or trusting in God eternall life is not to be had or obtained Marke 16. 16 c. Therefore that faith or dependence on God which ariseth from such a knowledge must needs be the true Faith which is accompanied with the favour of God and with salvation otherwise such knowledge could not be the means of either inasmuch as neither is to be enjoyed without such a Faith 25. And for those instances and examples cited from the Scriptures of some mens relyings and trustings on God without acceptation as Psal 18. 41. 42. Matth. 7. 22. 26. c. It were easie to demonstrate that they were assisted and strengthened in their raising and production by the ignorance of God found in the hearts of those who are said so to have relyed or trusted on him It is evident that those spoken of Psal 18. who were there rejected in their prayer and consequently in their dependence such as it was on God were men destitute of the true knowledge of God For they are said verse 40. to have hated David a dear childe and faithfull servant of God Now the Scripture teacheth expresly that he that hateth his brother is in darknesse and walketh in darknesse 1 Joh. 2. 11. that is is in a worse condition then he thinks or is aware of and knoweth not how to doe any thing to perform any work or service in a holy and right manner as hee ought And again 1 Joh. 4. 8. He that loveth not knoweth not God for God is love that is God truly known alwayes fills the heart with love towards men So for those Mat. 7. whose soules miscarried under a kinde of hope or trusting and relying upon God or Christ as apparent it is that neither had these any right knowledge nor due apprehensions of either Because it is said that they were workers of iniquitie verse 23. and that they heard the words of Christ and did them not verse 26. that is they lived in knowne sinnes Now concerning such the Scripture also speaketh plainly That whosoever sinneth willingly and against light and knowledge hath not seen him that is God neither hath knowne him that is hath not had so much as a cleer sight or enterview of him much lesse any setled experienced or more profound knowledge of him The sight of a man wee know is but the first degree of the knowledge of him 26. So that the rule is universally true that that Faith or dependence on God which either ariseth out of a true knowledge of him or is accompanied with such knowledge in its arising alwayes prospers triumpheth in its acceptation as on the contrary when men will claime friendship and acquaintance with God and will needs depend upon him for favour out of ignorant and fond imaginations and perswasions of him such claimes and dependences are still rejected and cast out by him The reason hereof may well be that which the Apostle delivers and laies down Rom. 11. 16. as a ground or principle upon which God builds many other of the wayes of his providence and dispensations in the world If the root be holy so are the branches As on the other hand Job reasoneth and demandeth Who can bring a clean thing out of an unclean Job 14. So if the root of our dependence on God be holy that is if this dependence springs and shoots as it were out of righteous thoughts and apprehensions of God and of Christ it cannot but be holy so accepted with him As on the contrary if it be any common unclean or polluted conceit or notion of God that gives the raise and advantage to our trust or be the basis and bottome of our dependence on him it is no marvell if such trust or dependence be profaned by him and rejected with disdaine and indignation As for example the wicked of whom David speaks Psal 50. 16. is said verse 21. to have this conceit or thought of God that hee is altogether such an one as himself that is that he likes and approves those wayes and practises of sin wherein hee was ingaged and hardened as well as himself did Now if such a thought or opinion of God as this that hee should approve of or any wayes comply with sinners in the evill of their ways be the reason or ground or els gives any assistance furtherance to
either expressed or implyed either distinct or in complication that is either so many in number and tale or so many in weight and worth then that opinion or imagination rather if the name of a Phrensie be not fitter for it then either which was maintained by some in Malachi's time namely that it should be in vaine to serve God must fall to the ground and be attainted of blasphemous untruth Whether there be any in presence this day so farre delivered up to a reprobate minde as to have their judgements coupled with such an errour I know not if any man finde any grudging or secret heaving in his thoughts of such a conceit let him weigh and consider seriously what hath beene delivered in the Doctrine and this through the blessing of God may be a meanes to deliver him out of a great and dangerous snare of death He that saith the God of Heaven taketh no regard of them that serve him hath no intent of doing more for them that obey him then for others shakes one of the maine pillars of the heaven of Religion and goes about to undermine the foundation of the throne and Kingdome of God amongst men I have done with this the opinion is wicked and will fly I trust fast and farre enough from us though there be none to persue it Secondly for confutation wee might strengthen our hand abundantly from the Doctrine delivered for the opposing and overthrow of another opinion of the same blood and of neere affinitie with the former which denyeth the immortality of the soule or which upon the matter falleth in with it denieth the resurrection from the dead This opinion hath heretofore looked out of many atheisticall spirits abroad into the world and the nakednesse of it beene covered with the best fig-leaves that the wisdome of the flesh and the learning of hell could finde out for it and it is much if not more then to be feared that at this day it walketh amongst us like the pestilence in darknesse and is kept like a sweete morsell under the tongue of many yet hoping this assembly to be wholly cleere from the infection and that the blessed hope of immortalitie hath delivered you from the sinfull and accursed hope of perishing like the beast I shall wave this disputation also when I have spoke this one word that hee that is not willing to have his soule immortall is not willing to have any God at all if hee knew how to helpe it Onely by occasion of my naming the errour in this the day of our humiliations before God I cannot but impose a taxe of sorrow and teares and contrition of soule upon my selfe and you for this and for many other corruptions of judgement and breaches that have beene and daily are made amongst us upon the everlasting Gospell of the everlasting God partly by men of corrupt minds and partly by men unlearned and of unstable judgements as Peter speakes for that rowling and troubling those pure streames of the sanctuary This for the first use of the Doctrine which is for confutation CAP. VII Wherein the Doctrine is further drawen out in an use of Instruction and that in two particulars 1. THe second use of the point is for Instruction and that in two particulars First If God be a rewarder of those that seeke and serve him then observe hence by way of instruction that it is no lost labour no time ill spent that is spent in the service and worship of God wee may say of the service of men many times as Solomon speakes of the feare of men Prov. 29. 25. That it brings a snare upon men out of which they never recover and when it brings no snare many times it brings nothing at all Men are unthankfull and soone forgetfull of the best kindnesses and services that have beene done unto them yea many are unjust and defraud the hireling of his wages and musle the mouth of the oxe that treadeth out their corne Pharaohs Butler forgate Ioseph in prison after hee was restored to his place And King Ioash remembred not the kindnesse of Iehoidah the father when hee commanded Zachariah the sonne to be stoned to death and Iames spoke of some that by fraud kept backe the hire of the labourers that had reaped their fields besides many other examples and instances of most unnaturall and foule injustice and unthankfulnesse both in Scripture ecclesiasticall and civill histories But God saith the Apostle Hebr. 6. 10. is not unrighteous that hee should forget your worke and labour of love which ye shewed towards his name c. No he forgets nothing he keepes a booke of perfect remembrance of all done for him throughout the world To serve him is more for our profit a thousand fold than it is to sowe the fruitfullest soyle under heaven than that which brings forth an hundred fold And therefore David saith Psal 119. 111. that he had taken Gods testimonies as a heritage for ever meaning that hee look't to live by his service hee look't for at plentifull and comfortable meanes of support and subsistence in the world from his obedience to the Law and precepts of God as other men have from large possessions and inheritances 2 Godlinesse if it hath the promises of this life as well as of that to come as the Scripture affirmeth it hath 1. Tim. 4. 8. doubtlesse it hath the performaÌ„ces also And as the seekings and services and addresments of particular persons unto God have never beene unrewarded by him but were still returned with abundant consideration into their bosomes and that for the most part even before the sonnes of men in very gratious and large expressions in outward â—ercies and blessings of this life so have the seekings and addresments of whole societies of men of cities states and kingdomes unto him much more I do not beleeve that any one instance or example can be produced out of the sacred records of the Scripture where ever a city nation or people did humble themselves before God especially with prayer and fasting but the windowes of Heaven were opened upon it and the blessings and mercies sued for powred downe upon theÌ„ When the children of Israel were for their sinnes sold into the hand of the King of Aram Iudg. 3. 9. and were oppressed and kept under subjection by him wee onely read of their crying unto the Lord and soone after he stirred up a deliverer unto them who brake the yoke of this bondage from off their necks In like manner when upon a new score of provocations God had suffered Eglon the King of Moab to oppresse them vers 15. the like cry and calling upon God presently fetched down from heaven another Saviour unto them who soone brake the staffe of this oppressor also A third time when notwitstanding former pressures and former deliverances they fell yet againe to their old trade of doing wickedly against the Lord and hee gave them wages fit for their work and sold
Notwithstanding as it followeth hee was glad when he was weak and they strong that is when their lives and ways were such that he could exercise no more power over or against them then as if he had none at all given him Such is the power that Scripture threatnings have against wicked men they have no power neither against the truth but for the truth whilst men goe on in the contempt of the Gospel and despise that great salvation which is tendered unto them in Jesus Christ these threatnings have power to judge censure and to burne with unquenchable fire to set men with fears and terrours as in the midst of hell but yet they are glad also when they are weak and men are strong that is when men turn unto God by a true Faith and sound repentance in which case their power ceaseth neither doe they judge or condemn them any longer So that now such threatnings are no grounds at all of discouragement to wicked men from beleeving or depending on God no more then the power of the spirituall sword we spake of that was given to Paul and the rest of the Apostles for cutting off from Christ was a ground of discouragement to those Christians that walked inordinately from returning to wayes of holinesse before the stroke of it came Nay as this power in the Apostles was so far from being a discouragement to such men from walking answerably to the Gospel that it was a special encouragement thereunto in as much as by reason thereof they had this recompence and reward added unto their obedience and repentance that they escaped the edge of that sword which wounded the souls of others so the threatnings we speak of that are made out against wicked men in the Scriptures are in this respect rather matter of incouragement then discouragemēt unto them for beleeving on God because they doe increase the reward of their beleeving by this considerable addition they shall be delivered thereby out of the danger of those threatnings which will doe terrible execution upon others that shall persist in their unbeliefe 21. Nay to goe yet one step further the threatnings we have now under consideration are not onely matter of encouragement to wicked men to move them to beleeve and depend on God but that which is much more they impose the greatest the deepest the most absolute and peremptory necessitie upon them that they are capable of for beleeving They certifie the soules and consciences of men that there is as we use to say no way with them but one nothing but the vengeance of eternall fire to be looked for except they beleeve We have a saying Ingens telum necessitas necessitie is a great weapon and will put men upon and strengthen men to atchieve and performe many great enterprises actions which without such an advantage they neither would have adventured upon nor had they been able to have effected and brought to passe And I make no question but that the terrour of the threatnings of God and the dreadfull and utmost necessitie they lay upon men to provide for the things of their peace have contributed and conduced much to the Faith and consequently to the salvation of many whose rest is now glorious in the Heavens Therefore doubtlesse the threatnings of God against wicked persons rightly apprehended and considered are no waies hinderances or discouragments unto such men from or about beleeving or depending on God 22. But in the sixt and last place to finish all with the addition of a few words more to that branch of the objection wherein the hope trust and dependence of wicked men on God were said to be rejected by God from whence it was argued and concluded that such had no right to beleeve or depend on God and that it was in vaine for them to doe it to this I say I answer that though there be a kinde of trust and dependence on God which men may have and yet miscarry and be rejected as was granted before yet is there a trust and dependence on God also which will secure the greatest sinner under Heaven from Death and Condemnation if it bee found with him As though Simon Magus beleeved and yet was in the gall of bitternes and bands of iniquity notwithstanding and so though Judas repented and went to Hell yet Thomas beleeving and Simon Peter repenting besides thousands more with them were both saved For we may distinguish of Faiths or dependences on God in respect of their ends or issues whereunto they tend much after the same manner as John distinguisheth of sinne 1 Joh. 5. 16 17. There is a sinne saith he unto death and there is a sinne not unto death So may we say of Faiths and dependings on God there is a Faith and dependence which is unto life and there is a Faith and dependence too which is not unto life and if the Faith of wicked men be of this kind it is no marvell if their faith and they perish together and be both alike rejected by God That Faith which is required of men being yet in their sinnes and under the power of darknes which therefore they have a sufficient right unto as hath been already proved did they addresse themselves unto God with it this would strike that great stroke for their souls this would make them heires of that immortall and undefiled inheritance and would never be rejected by God This is that faith or dependence which in the act or exercise of it sanctifieth God and of this only we have treated in our doctrine hitherto Againe there is a Faith which rather unsanctifieth polluteth and profaneth God when it is acted upon him and it is no marvell if such a faith be not able to save a man as James speaketh 23. It were unseasonable altogether I conceive upon this occasion only to enter upon a just discussion or examination of all differences between the one and the other wee have sufficiently I trust made good the tenor and substance of the motive propounded to quicken and stirre you up and withall to incourage you to depend upon God against those intanglements and colours of feare that were presented unto you in the objection and have built you cleerely and strongly upon this foundation that there is nothing in God neither holinesse of nature nor righteousnesse of works nor greatnesse of Majestie nor yet any thing in your self neither sinfulnesse of nature nor sinfulnesse of life nor any weaknesse or unworthinesse whatsoever cleaving to you that considering the golden scepter of Grace held out unto you in the Gospel with so much freenesse and love and mercy powred out needs be the least discouragement or weakning of hand unto you from making your dependence whole and intire strong and glorious upon God And this was the summe of our undertakeing 24. Notwithstanding to salve the longing it may be of your desires in a point of this weight and neere concernment as well to the present as future
our hope and dependence upon him for favour protection or deliverance in any kinde how can the light of reason it selfe in a man judge or conceive any other but that such hope or dependence should rather turne to the shame and confusion of him that comes unto the Lord with them then finde the least grace or acceptance with him 27. This doubtlesse is the case of such Christians and professours in the Church as our Saviour represents Matt. 7. 26. in his parable or similitude of the foolish builder that built upon the sands He that heareth my words and doth them not shall be likened unto a foolish builder which built his house upon the sand c. That hope or expectation of salvation or favour from God which all men whatsoever professing Christianity take unto themselves more or lesse is compared to a house wherein a man dwells because as such a house protects and defends a man from the injuries of the weather as cold winde raine snow c. besides many other inconveniences which would otherwise be offensive to his health and peace and might endanger his life it self so that no man would willingly be in the world without a house over his head and he thinks himself poor and miserable indeed that hath none so doth the hope of finding favour with God and of obtaining salvation by Christ arme and fence the souls and consciences of men from the spiritual annoyances and inconveniences of their sins and of the wrath of God due unto them they were not able with any tolerable peace or comfort of their lives to beare the fiery and terrible assaults and incursions of the feares of hell and damnation which would ever and anon be breaking in upon them had they not some hope of salvation to guard and fence their consciences withal Therefore there is a kind of necessity lying upon all men to build themselves such spirituall houses as these that is to raise some hope dependence on God in themselves because otherwise their consciences would be too hot for thē and their sinnes and hell and the wrath of God together would torment them before their time and give them no rest neither night nor day But saith our Saviour in effect as he should shew himselfe a very weake and foolish man that could build himselfe a materiall house to dwell in upon the sand which is a loose matter and no wayes likely to beare the foundation of a building especially when stresse of weather comes when boystrous windes raging raines swelling floods should at once assault it So is that man very unwise in his generation that builds any hope or dependence on God for protection or deliverance in any kinde upon any such opinion and perswasion of him that he should tolerate and connive at or any wayes approve or countenance such as shall despise the words of my mouth that shall onely give me the hearing of my righteous Lawes and Commandements in the Gospel and cast them behind their backs when they have done and walk on their owne wayes notwithstanding and yet saith he there is a generation of men that will doe it that will build upon these spirituall sands these washie loose and ungrounded conceits and apprehensions of God 28. So againe if the root of a mans hope or dependence on God for life and salvation shall be any such opinion of him as this that he will set my good workes against my evill my righteousnesse against my fin and for the merit of the one will pardon the demerit of the other or that he will justifie me or accept of me in any other way or by any other means then in and by and through Jesus Christ alone this root being rottennesse the blossome of it my hope or dependence on God shall mount up as dust before the winde to allude to the Prophets expression Esay 5. 24. that is shall vanish and come to nothing To depend upon God upon any lying and false apprehensions of him is as if a riotous person and drunken companion being in danger of the laws for some misdemeanour or other should come to a great man of a grave sober and religious course of life after this manner Sir I know you are a freind of good fellows and wish well to those that will be free and merry among their cups I pray stand my friend in such a businesse I depend upon your help and countenance to be brought off from my trouble without much losse or shame c. Would not such a motion and pretended trust and confidence be interpreted rather as an abuse or a disparagement to such a man and consequently be utterly rejected by him so what conceit or apprehension soever it is that any man shall take unto himselfe concerning God otherwise then according to truth and what God hath revealed of himself in his word and works and shall strengthen and encourage his soul thereby to stay himself or to depend upon him shall rather profane that glorious and fearefull Name the Lord his God then any wayes honour or sanctifie it by such a dependence and consequently his dependence and he are like to perish together For there is no thought or apprehension that can be framed and fashioned in the minde of a man concerning God but will be a prophanation of him excepting only those that answere the truth of his nature and beeing there being nothing wanting in him but that which is altogether unworthy of him 29. If you be yet unsatisfied and aske yet further how you may certainly and cleerly know whether your hope and dependence on God be built upon the right foundations of the true knowledge and righteous apprehensions of God or whether they be built upon the sandy and deceiveable thoughts of thine owne heart concerning him To this I answere in a word and so an end of this businesse If thy hope trust and dependence on God be built upon this rock the knowledge of God in Christ that is a setled inward and unfained perswasion or apprehension of God that he will for his Sonne Christs sake alone without mediation of any other cōsideration qualification preparation or motive whatsoever nay and against the mediation of any consideration qualification preparation or motive whatsoever for destruction and death will imbrace with his love and conferre life and salvation upon all those without exception and partialitie that shall trust in him or depend upon him through Christ such hope trust and dependence are most unquestionably built upon the best and surest foundations under heaven and if they knew their owne strength might laugh at all the tempests troubles and turmoyles of the world yea the gates of hell and all the powers of darknesse in the face to scorne 30. It is true hope and dependence upon God may I conceive be lawfully safely built upon other foundations then this I meane upon some other veine or stream of this knowledge of God in Christ besides this
but onely our sinnes our defectivenesse and wanting our having beene found too light in the service of God and so the Scriptures use constantly to speake to call punishments sinnes in some such sense or figure of speech as the nation of the Jewes Iacobs naturall issue and posteritie are usually expressed by the names of Iacob and Israel in the scriptures because they came all out of his loynes and were sometimes nothing else but Iacob Thus Esay 24. 20. The transgression of the land shall be heavie upon it meaning their punishment for their transgression shall be heavie upon them So againe Hosea 10. 13. Yee have plowed wickednesse yee have reaped iniquitie So that our feares our sorrows our troubles c. are nothing but our Idolatries our superstitions our pride our covetousnesse c. Can the bulrush saith Iob grow without mire Iob 8. 11. and yet certainly God can more easily make the rush to grow without mire than hee can sorrow or trouble without sinne Anger is not in mee saith God Esaiah 27. 4. that is to say till it be put into him and how is it put into to him by setting bryers and thornes against him in battaile that is by the raising up of weake and contemptible men in disobedience and rebellion against him who are therefore resembled to thornes and bryers because they are ill to be handled but easie to be burnt so rebellious and wicked men are troublesome and offensive to God and hard to be endured by him but they are easie to be destroyed and consumed And if anger be once put into the Lord and the fire of his wrath be throughly kindled except the fewell be withdrawne from it in time it will burne terribly even to the lowest hell as the Scripture speakes Deut. 32. 22. 3 It may be you thinke at least many of you that are of weaker and looser consideration that you have your full load upon you all things are as bad with you as they can be that there is scarce any roome or place left in the body of the state or land to have any new wound given it that you cannot be in worse case than you are A lasse as our Saviour saith to the Jewes Mat. 22. 29. you are deceived not knowing the Scriptures nor the power of God As there is no fire or burning so vehement or great but by the laying on of dry wood or casting oyle upon the flames will make it greater so there is no affliction no judgement no calamitie so grievous or so heavie and terrible upon a nation or people but the iniquitie and sinne of the nation still continuing and increasing the judgements of it may be yet increased seven fold at least God is able to hold out as long in expending of plagues and vengeance upon the children of disobedience and rebellion as hee is to hold out in mercie and goodnesse to those that serve him and obey him which is to the dayes of eternity And therefore as Christ saith Matt. 11. 21. that it shall be easier for Tyre and Sidon than for Corazin and Bethsaida and so for Sodome and Gomorrab than for Caparnaum in the day of judgement and yet both Tyre and Sidon Sodome and Gomorrah are like to have a very sore and terrible day of it when it comes so our present condition though it be full of heavinesse and makes our bellies or bowels to sound like a harpe within us as Isaiahs expression is chap. 16. 11. the land being like a wild bull in a net as the same Prophets expression is in a like case bearing and tearing it selfe this way and that way and not able either to finde or to make an issue out of its troubles yet is it tolerable easie to be borne in comparison of what yet may be if the hand of the Lord shall be stretched out against us still Which extremitie of misery there is no ground of hope at all that wee shall escape or be delivered from except the whoredomes of Iesabel the abominable Idolatries and superstitions of that mother of abominations be taken from betweene our breasts except the blood wherewith the land now for many yeares together hath beene polluted be some wayes purged and attoned except there be some short worke made in one kinde or other with the Agents and factours for the Sea of Rome amongst us and the course and the vent of her trade and merchandice stop't which yet increases dayly except judgement runne downe as waters and righteousnesse as a mighty streame Amos 5. 24. to beare down wash and carry away as well the strong insolent and countenanced impieties of the land as those of lesse resistance except the lion will be content to eate straw like the bullocke and live upon it too that is except the oppressor will cast away his rod and the rich give over his trade of grinding the faces of the poore live upon that which is their owne in a righteous and innocent way except the great prophannesse of the land cease from the hearts and mouthes of men in a word except there be a reformation at least of the crying sinnes and loud provocations of the land wee must looke to heare the sound of the trumpet of Gods judgements yet lowder and lowder amongst us till it be exceeding loud and terrible indeed 4 For that hath beene Gods constant method in proceeding against a nation or people to begin with rods to goe on with scorpions and to make an end with lyons that teare all in pieces and devoure except he be met withall in the way of his judgements with repentance and teares destruction still rising and ripening and coming on towards perfection as the corne doth to the harvest first the blade then the eare and lastly the full corne in the eare The impenitencie and stubbernnesse of a people despoyles the father of mercies and the God of all comfort of all his bowels and compassions they turne the God of all grace into a consuming fire you must looke to see your land an Aceldama a field of blood and your cities and houses flaming up towards heaven like Sodome except you compound with the Almightie for them in repentance except you will ransome them with the casting away of your great transgressions Sinne when once it hath drawn blood of you will never give over hunting and pursuing you to the death except you first give over the following of it A land of righteousnesse turned into a land of wickednesse without repentance is no more meete or capable of the mercy of God towards it than the ragged and steepe rockes are for a horse-race or to be plowed with oxen The comparison is the Prophet Amos in the 6. chap 12. vers This for the former branch of Reproofe bent against the faces of such who regard not the service of God notwithstanding the bountifulnesse of his rewards towards those that serve him 5 Secondly by way of Reproofe more briefly If God be so
due and issuing out of an estate of knowledge to whomsoever it is given The servant that knew his Masters will and prepared not himselfe neither did according to his will shall be beaten with many stripes But hee that knew it not and yet did commit things worthy of stripes shall be beaten with few stripes c. Luk. 12. 47 48. with what severitie of displeasure did God proceed against those heathen that withheld the truth in unrighteousnesse Rom. 1. 18. and that especially because that when they knew God they glorified him not as God c. vers 21. that is in effect they did not serve him And David propounds it as a matter of the greatest and most apparent equitie which the consciences of all men cannot but see and acknowledge that God who teacheth men knowledge should chastise and correct namely when those that are taught knowledge refuse to tender service and obedience as a dutie or tribute belonging thereunto Psal 94. 10. upon which place the Chaldee Paraphrase hath these words Is it possible that he hath given the Law to his people and they not be rebuked when they sinne So that this service of God whereunto you are exhorted is nothing but what is due unto him by multiplicitie of Titles and ingagements from you you must trample under foot right upon right reason upon reason equitie upon equitie and turne head upon all conscience if you will stand out and rebell against the voyce of this exhortation And know this that if you will break all their golden Cords by which God hath tyed and bound you so fast to himselfe and his service and cast them from you God will gather them up from your hand and turne them into Scorpions and make a terrible scourge of them it may be for your consciences by the way but most assuredly for your soules in hell Every reason that pleads for the service of God at your hands in this world will pleade for vengeance against you at the hand of God in that which is to come if it bee despised Thirdly to make the necessitie of your serving God more weightie and prevalent upon you consider that as it is his right so it is his commandement also to be served by you Hee hath declared and testified from heaven that hee is fully purposed to stand upon his right in this behalfe that hee lookes for the hearts and hands of all flesh to be lift up unto his Commandements Serve the Lord with feare and rejoyce with trembling Psalm 2. 11. Hee doth not simply command service of men but is very choyce of the service hee commands it must be made savory and such as his soule loveth it must be prepared for him with that spirituall composition of feare and joy So againe Psalm 100. 2. Serve the Lord with gladnesse c. Besides other passages in Scripture of like importance and charge without number now then let it be seriously thought of and laid to our hearts as hot or hotter than they can well endure it of what high concernment it is to the creature both on the right hand and on the left that the voyce and commandement of God be obeyed Mallem obedire quam miracula facere etiamsi possem I had rather obey than worke miracles though I could was a straine of that wisdome which God gave unto his servant Luther The truth is that obedience it better than a being in heaven simply because without obedieÌ„ce a being in heaven would soone be turn'd into a being in hell a position ratified by the fall of Angels whereas on the contrary a being in hell would soone be turned into a being in heaven if obedience be found with it a conclusion gloriously sealed by the resurrection of Jesus Christ from the dead and his ascention into glory Thou wilt not leave my soule in hell nor suffer thy Holy One to see corruption Act. 2. 27. Hath the Lord as great pleasure in burnt offerings and sacrifices as when the voyce of the Lord is obeyed saith Samuel to Saul 1 Sam. 15. 22. So that he that obeyeth the voyce of God pleaseth him and he that pleaseth God is a benefactour to many and pleasures the world round about him God is seldome pleased but the windowes of heaven are presently opened and the blessings thereof powred downe upon the Earth But oh who is able to abide the heate of his indignation when he comes to avenge the words of his mouth upon the disobedient and rebellious What is it that puts the foundations of the world out of their course that makes Kings and Princes to labour in the very fire What is it that teares up the mountaines by the rootes and carries them into the midst of the Sea What is it that shakes so terribly the Earth as it is at this day nation being risen against nation and Kingdome against Kingdome What is it that causeth the Sunne to be darkned and the Moone to be turned into blood and the Starres to fall out of heaven and the powers of heaven themselves to be shaken that is as some interpret the holy Angels with astonishment at the great terrour of the Almighty falling on the earth In a word What is that separates betweene the world and the peace of it having the God of Peace for its Protectour and Ruler that turnes the Father of mercies and the God of all comfort into a consuming fire to it but onely the neglect and contempt of this great commandement of the most High He commands the world to serve him and the world would make him serve with her sinnes and this is that that the jealousie of him whose name is jealous cannot beare Thus the great breach is made upoÌ„ the earth the whole world in a manner cast upon the bed of sorrow yea from the wombe of the contempt of this Commandement of God are the regions of darknesse replenished with inhabitants and the chambers of death furnished with guests to be lodged in shame and torments for ever Fourthly to ease the burthen of this exhortation to the service of God where I conceive it wringeth and pincheth most upon the shoulders of naturall and carnall men consider that if you be but once really perswaded and made willing to take this yoke upon you to consecrate your selfe to this service of God all the bitternesse and burthensomenesse and unpleasantnesse thereof unto you is past immediately The gâ—eatest snare of death wherein vaine and inconsiderate men are taken and held from the service of God I conceive is this They conceive and imagine that the waies of God and religious courses which are so contrary unto their natures and wherein they taste a bitternesse like death for the present will never be healed of this antipathy and unsutablenesse to them but will continue alike bitter and distastefull to the end Upon which apprehension the heart is enraged against all that is called holy and stands off at defiance with spirituall
courses feeding upon and strengthening it all with this reasoning that it shall never be able to hold out in a way of that enmitie and irkesomenesse to it and so resolves never to taste or make tryall of it but seekes matter of pretence and quarrell and exception against it Therefore to remove this stumbling stone out of the way of these men and to represent the service of God upon more hopefull and desirable termes unto them than so I desire this may be taken into knowledge and diligent consideration that if men shall suffer themseves to be perswaded to be really truly and inwardly willing to embrace the service of God by meanes onely of this change in their mindes and hearts the troublesomenesse and offensivenesse of those wayes and courses wherein God is to be served will be eased and taken away To move upwards towards the circumference is a motion as naturall and of as much ease and delight to fire as moving downewards towards the center is to a stone or other heavy body and a stone if it were changed into fire or had a contrary pâ—opension of levitie put into it would performe the motion upwards with as much ease and contentment as now it moves downwards So to the figge-tree it is no more labour or paines to bring forth that sweet and pleasant fruit wee call figs nor to the vine to bring forth grapes than it is to the thorne to bring forth that harsh sowre fruit which is proper to it or to the thistle that unprofitable flower that grows upon it In like manner when the frame of the heart bent of the will are chaÌ„ged wheÌ„ new dispositions inclinations are planted in the soule wayes of righteousnesse holinesse are as sutable unto him of as naturall sweet compliance with his spirit as wayes of vanitie and loosenesse were whilst his heart was yet carnall It is joy saith Solomon Prov. 21. 15. to the just to do judgement and what can it be more to the drunkard to be drunken or to the uncleane to practise uncleannesse David saith that his soule should be fill'd with marrow and fatnesse when he remembred God on his bed Psal 63. 5. 6. And can the ambitious mans speculation of all his honours and greatnesse or the covetous mans rumination of all his treasures and riches yeeld them a more cordiall extraction or more spiritfull quintessence then this When the heart is renewed there is an agreement made betweene the man and the commandements of God and then they can walke friendly and lovingly together Yea it is not onely true that wayes of holinesse are as connaturall and pleasing to a man when he hath changed his carnall heart for a spirituall as wayes of sensualitie were before but there is seven times yea seventie times seven times more inward contentment and satisfaction to him in these wayes now than ever there was in those false and crooked wayes of sin before This were easie to demonstrate but I hasten to the fift and last motive which I dispatch in few words Therefore fifthly and lastly to render the service of God too desirable unto thee if it be possible to be refused consider how great the recompence of the reward is that belongs unto it and is setled upon it with as good security as heaven it selfe can give Suppose the worke were never so hard and sore and that to serve God were to dwell among lyons or in the shadow of death all a mans dayes to fight with beasts after the manner of men as Paul sometimes did at Ephesus 1. Cor. 15. to be as sheepe appointed to be slaine all the day long suppose it would turne our blacke haires into white before their time and bring the symptomes of foure-score as Moses expresseth them Psalm 90. 10. upon our strength at twenty or thirty even paine and sorrow suppose we should spend our whole portion and all we have in this world in it yea and be spent our selves upon it what were all this in comparison of farre more exceeding great reward which attends the end and issue of it besides what is received in present and concurrently with the worke which though it be but first fruits and gleanings yet is it better than the whole lumpe or vintage of the world and which is in the hand of the great Master who is served ready to be given in good measure heaped up pressed downe shaken together and running over into our bosomes The Nations of the world are many and the inhabitants of the earth innumerable if they were mustered accordingly they would make many armies great and terrible yet in respect of the infinite greatnesse of God Behold the nations are as the drop of a bucket and are counted as the small dust in the balance which will not so much as cast the scale yea All nations before him are as nothing and they are counted to him lesse than nothing and vanitie Esay 40. 15 17. Doubtlesse there is the same disproportion betweene all the troubles difficulties losses crosses offences inconveniences in every kinde accompanying the service of God and the reward belonging to it they are all but as the drop of a bucket or as the small dust of the ballance in comparison hereof yea they are to be esteemed lesse than nothing yea it were no hard matter for a servant of God that knew how to manage such an advantage to the best to take the very hope and expectation of his future reward and by the power and glory of it to make him selfe past sense and feeling of any thing hee suffers or endures in this world in the way of his service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But I passe for nothing was the invulnerable temper and condition that Paul had wrought himselfe up unto in this kinde bands and afflictions hee passed not for nor for any thing else of that nature Acts 20. 24. What shall I or what can I say more if men either desire to fulfill the course of their pilgrimage on earth with joy or to see the dayes of eternitie in heaven or seeke the good things of this world or of that which it to come there is no meanes no method like to the service of God to put us into possession of both desires I know nothing but godlinesse which is in effect the service of God that hath either the promise of this life or of that which is to come but sure I am that this hath the promise of them both 1 Tim. 4. 8. and as sure I am that having the promise it hath and shall have the performance also Men that love death as Salomon speakes Prov. 8. 35. that can make joy of torment and happinesse of misery that can neglect and despise all that the great and mighty God can do either for his creature or against his creature either in this world or in that which is to come may turne the back upon the voyce of this exhortation
sanctifying God performed by the creature is the greatest and of most acceptation with him because it is a magnifying or glorifying of him in many Attributes at once and those in whose manifestation and glory hee is best satisfied and delighted A man may sanctifie God in his mercie or in his wisedome or in his power or in his truth and faithfulnesse severally and apart when hee doth not exercise any speciall act of dependance upon him A man may either in words or discourse or else in minde and apprehension or both single out any attribute of God from all it's fellowes hee may exalt and magnifie the power of God alone by it selfe without putting any glory in one kinde or other upō any other attribute but hee that actually depends upon God magnifies them all and so sanctifies God in them all For if a man doubts or questions whether there be any thing wanting in God either in nature or perfection either in kinde or degree to make him a God indeed a God meete or worthy to be relyed upon such a man will never be whole and intire and close in his dependance upon him there will be some faultering and fumbling as it were and rustinesse in his faith the heart and soule of a man will still boggle and make a stand and demurre yea and be ready to give backe in such a case It is not the greatnesse of God alone that will make the creature depend on him neither is it his power alone that will do it nor his faithfulnesse alone no but there must be a concurrence of all these and others too in God to make him a God in cases of great difficulties and dangers to be depended on Therefore now when the creature doth indeed and in truth and with all the weight of his soule cast himselfe upon God and depend on him hee sanctifieth God not in one or some but in many or rather indeed in all his attributes and perfections And this doubtlesse is that speciall sanctifying of God by way of dependance which hee requires at our hands in this place so that he may become a Sanctuary unto us The scope of the place with the whole carriage of the context and more particularly the addition of those two clauses as it were by way of explication let him be your feare and let him be your dread lead our judgements and understandings as it were by the hand to this interpretation so that we shall not need to contend further about this to prove that by sanctifying God in this place is meant a stable and comfortable depending on him See the word used in a sense importing trust or dependance elswhere 1 Pet. 3. 15. Num. 20. 12. 27. 14. Esa 29. 23. This is the first thing to be opened in the point 9 The second thing to be opened for the further clearing of the doctrine is how the promise is here to be taken that God will be a Sanctuary to those that shall sanctifie him as you have heard whether it be to be restrained onely to a soule protection and the meaning of it onely this that God will have a care of such in times of dangers difficulties c. so that the things of their everlasting peace shall suffer no losse or dammage by all the stormes and tempests of outward troubles that may fall on them that their soules shall not miscarry that no winde shall shake that corne of theirs or whether it be to be extended further to an outward protection also as that God would either preserve or keepe them so that the trouble shall not take hold of them or hide them under his winge where the danger that findes out others by hundreds and thousands shall not finde out him or at least that hee would carry them through and bring them againe with comfort and peace in this present world though they might happily drinke deepe of the cup with others 10. For answer to this It is out of all controversie that that great protection of the soule is here included however whether it be principally intended or aymed at or no. Those that sāctifie him in the times of great water-floods as David speakes of great dangers and publique calamities or judgments whether they have their lives or no given them for a prey they shall have their soules given them for a prey neither tribulation nor anguish nor persecution nor famine nor nakednesse nor perill nor sword nor life nor death shall be able to separate them from the love of God in Christ Rom. 8. Therefore of this there is no question 11 But concerning the other kinde of protection or temporall deliverance c. it may be somewhat more questionable whether that be here included and intended or no. Yet by that immediately followeth as likewise by the generall streame and currant of the Scripture both for promises and examples in this kinde some whereof wee shall produce for the confirmation of the doctrine it seemes that even this kinde of protection also is here included if not principally and directly intended For so it followeth And hee shall be a sanctuary that is to say unto you as wee said before but as a stumbling stone and as a rocke of offence to both the houses c. This is apparently spoke of of those outward and temporall judgments and calamities which the wicked Jewes both those of the tenne Tribes and those of the two would bring upon themselves by not sanctifying God by not trusting and depending upon him and not of eternall judgements Therefore that which God promiseth to those that sanctifie him by way of opposition to what hee threatneth against those that would not sanctifie him must be understood principally at least of outward mercies and protections And besides Ezek. 11. 16. where the very phrase is used of Gods being a Sanctuary it is in speciall manner meant of outward protection and that as apparantly as satisfaction it selfe can desire 12 There is yet a third way to interpret this promise or phrase of Gods being a sanctuary unto his people which will stand well with both the former and yet is differing from either God therefore may be said to be a Sanctuary unto his people viz. to those that shall so sanctifie him as you have heard not onely in respect of soule-protection from hell nor of bodily and outward protection from externall troubles and miseries but in respect of heart-protection as wee may call it from the sad piercing and tormenting feares and apprehensions both of the one and of the other For there is not onely paines and torments in hell but in the feare of hell also so there is not anguish and perplexitie of soule onely in suffering and enduring outward miseries and afflictions but in the feare and expectation of them and their issue And for outward miseries and sufferings the truth is not onely that the feares and expectation of them are many times a greater misery and burden upon the soule then
of haile and as a destroying storme shall cast downe to the earth c. The Crowne of pride c. And the glorious beauty shall fade c. And what followeth In that day shall the Lord of Hosts be for a Crown of glory for a Diadem of beautie unto the Residue of his people that is to such as did not with the rest depart from him thorough an evill heart of unbeleefe so Ier. 14. 8. calleth God first the hope of Israel and then the Saviour thereof in the time of trouble When God is the hope of Israel that is when Israel depends upon him then he is the Saviour of Israel in his troubles so to the same Prophet and his remnant as hee calls them that is the godly party who had stucke to God and made his dependance upon him when all his people in a manner would have quarrelled and persecuted him out of his faithfulnesse hee makes this promise The Lord said Verily it shall be well with thy Remnant So againe chap. 17. Blessed is the man that trusteth in the Lord and whose hope the Lord is for he shall be as a tree planted by the waters and that spreadeth out her rootes by the river and shall not see when heat commeth but her leafe shall be greene and shall not be carefull in the yeare of drought neither shall cease from yeelding fruit By this tree's not ceasing to yeeld fruit in a year of drought hee expresseth the comfort peace and joy which should live in the heart and soule of those who made the Lord their hope in times of greatest troubles when there should be no visible or outward meanes either to raise or to maintaine them So Ioel 3. 16. The Lord shall roare out of Zion and utter his voyce from Ierusalem but the Lord will be the hope or harbour of his people and the strength of the children of Israel So Nahum 1. 7. The Lord is good a strong hold in the day of trouble and hee knoweth that is regardeth or respecteth them that trust in him You may adde to these diverse other Scriptures which are strongly bent this way as Amos 9. 8 9. Mal. 3. 18. Esa 1. 27. Esa 6. 13. In all which places we shall easily perceive that the fairest and fullest streame runnes upon either a preservation from or a protection under or a deliverance out of publique judgements and calamities to those that sanctifie God by dependance on him in such times 3 If it be objected but are not those who do sanctifie God and depend upon him many times taken away and utterly consumed and destroyed by publique judgements as pestilence sword c. and that in such a manner as no difference at all can be made betweene them and others To this I answer two things First it is not ordinarily so as may appeare from the Scriptures cited in way of proofe for our Doctrine it is seldome seene or heard of that a man is cut off by a publique judgement in the strength of his dependance upon God Godly men indeed if they pollute their Sanctuary in heaven with inordinate feares may suffer in such a way Peters faith shaking his life wee know sympathized and was shaken also with it but this is that whereof I conceive few instances if any can be given that a publike judgment should be sent to slay any man that hath his hand fast upon the hornes of this Altar For the most part faith and dependance upon God as Iames speakes of mercy rejoyce against judgement and triumph over the stroke thereof 4 Secondly suppose men and women have beene thus taken in their bed of this heavenly security have beene smitten when they have beene close and strong and intire in their dependance upon God yet impavidos feriebant ruinae as he said the stroke did them no great harme Why because their hearts were in Sanctuary the truth and faithfulnesse of God who hath in effect promised that all things shall work together for good to those that love him was shield and buckler to the inner man so that as Paul speakes Phil. 1. that to live and to die were to him alike the difference betweene the one and the other was so narrow in his eye that hee was in a straight he knew not which to chuse but yet of the two serting circumstances aside hee would rather die than live hee would be dissolved and be with Christ that was best for him So when the heart or soule of a man is erected and lifted up on high in a rich dependance upon God the one way or the other going or staying life or death there is little to chuse betweene them Feare hath paine saith Iohn and the truth is that scarce any thing else hath paine except there be some kinde of feare or other joyned with it Take any sore or tormenting disease or sicknesse as stone or gout or the like if there were not some apprehensions and feare of the continuance or returne of them the very instant paine would be easily digested and no great matter made of it so when God hath guarded and fenced the heart of a man with the presence of his grace as it were with a wall of fire round about so that no feare or apprehension of evill can breake in upon it to smite and wound it the evill it selfe when it comes is of no great concernment it cannot much afflict or annoy the soule so that whether preservation from danger or no preservation whether deliverance out of danger or no deliverance I meane till death that comes much to the same to those to whom God will be a Sanctuary that is to those that sanctifie him If God be a Sanctuary either from the evill or from the feare of the evill it makes no great difference in the estate and condition of a Christian Of the two he hath the better accōmodation from his Sanctuary I conceive whose protection serveth against feares The reasons of the point are foure CHAP. XIV Containing the grounds or reasons of the point in number foure 1. FIrst God will assuredly be a Sanctuary to them who sanctifie him by dependance because hee hath made himfelfe a debter by promise unto his people of safety deliverance upon such termes wee may speake it with reverence that hee is intangled with his owne words which are as strong or stronger than himselfe to doe as much as this comes to to save and protect his people that truly make their dependance upon him The Lord redeemeth the soule of his servants and none that trust in him shall perish Psalme 34. 22. None from the greatest to the least of them Put your trust saith King Iehosaphat 2 Chron. 20. 20. in the Lord your God and yee shall be assured beleeve his Prophets and you shall prosper besides many such like promises you have in Scripture for the present I onely adde that in the Prophet Esa chap. 57. 17. Vanity shall take them that
establisheth the heart to pray hee never failes to give a gratious hearing to the prayer Otherwise the worke of his owne grace should suffer losse and disparagement from himselfe 6 The fourth and last reason may be because beleeving trusting and depending on God is a thing so much despised reproched neglected and little set by in the world indeed persecuted upon the matter and this may provoke the jealousie of the Lord and cause him to cast the more honour upon it because the world doth so much disparage it As David who was well acquainted with Gods wayes reasoneth upon the like occasion 2 Sam. 16. 12. It may be the Lord will looke upon mine affliction and appoint good unto mee for his cursing this day Now the Scripture makes it cleare that this dependance upon God it is a practise in the way of Christians that hath alwaies undergone reproach and have beene made a laughing stocke in the world In the Psal 14. 6. you have shamed the counsell of the poore because the Lord is his refuge hee hath no outward support no friends in the world Hee made the Lord his refuge therefore you made a mocke at his way And so the Scribes and Pharisees mocked Christ for his dependance hee had upon his father Matth. 27. 34. Hee trusted in God let him deliver him now if hee will have him for hee said I am the sonne of God And so the Apostle tels us in the 1 Tim. 4. 10. For therefore we labour and suffer reproach because wee trust in the living God that iâ— the Saviour of all men especially of those that beleeve Now then the spirit of the world and the folly of men being set against this great worke of God in the hearts of his servants they labouring to reproch and vilifie it God sets himselfe so much the more to magnifie it and make it glorious for God hath chosen the foolish things of the World to confound the wise and God hath chosen the weake things in the world to confound the mightie 1 Cor. 1. 27. that is the things which the world counts foolish and the things which the world counts weak to confound that which the world counts wise and mightie and will despise that which the world magnifies and magnifies that which the world despiseth This for the grounds and reasons of the point come we now to Use and Application CAP. XV. An Vse of Instruction from the Doctrine in two particulars FIrst by way of instruction and that in two particulars 1 First if God will be a Sanctuary in times of dangers Troubles and all kindes of Calamities to those that sanctifie him by a sincere and single depending upon him then observe hence That there are no times so bad no daies so evill but may be redeemed that is but that the dangerousnesse and evill of them may be reduced to an equalitie with the peace safety and comfort of better times yea of the best that ordinarily this world affords to the Church and servants of God As the sharpnesse of a cold season may by a proportionable addition of warme clothing the use of fires exercise and the like be made as little offensive to a mans constitution as a temperate season is or as a man that is in a strong hold fort or tower that is sufficiently provided with ammunition men victualls and all other provisions necessary in such a case for defence is in as much safetie though hee be besieged by enemies round about as another man is that hath no enemie neere him so when a man hath God for a refuge and Sanctuary and defence when a man hath the covering of his wing spread over him what arrowes soever are flying or what windes soever are blowing or what waves soever are raging in the world about him it is as much alike to him as if all were quiet about him and the voyce of the turtle heard in his land as Solomon speakes Hee can be but safe and well at rest and ease in hâ—s minde if hee lived in those golden times prophesied of Psalm 72. 3. when mountaines and little hils shall bring forth peace to the people that is I conceive when neither high nor low rich nor poore shall be troublesome for it is generally seene that the troublesomenesse or evilnesse of times arise from one or both of these sorts of men especially and safe hee is and well apaid in the inner man when he hath taken sanctuary under the wing of God 2 As we see in Pauls case the times wherein he lived were as bad and hard to him as lightly they could be and yeelded little outward peace or comfort to him see what thornes there were in his eyes and scourges in his sides continually as if all the troubles and sorrows and miseries in the world had agreed together to fight neither against small nor great but only against Paul see his condition in the 2 Corin. 11. from the 23. to the 28. verse In labours more abundant in stripes above measure in prisons more frequent in deaths oft of the Iewes five times received I forty stripes but one thrice was I beaten with rods once was I stoned thrice I suffered shipwracke a night and a day I have beene in the deepe in journeying often in perils of waters in perils of robbers in perils of mine owne countrymen in perils by the heathen in perills in the City in perils in the wildernesse in perils in the sea in perils amongst false brethren in wearinâ—sse and painfulnesse in watchings often in hunger and thirst in fastings often in cold and nakednesse You would thinke that there was a great valley or rather a vast gulfe to be fill'd up and levelled Behold Paul was not much cast behind hand in the things of his peace and comfort with all these breaches the world made so thicke upon him hee was no loser to speake of by all this the reason is hee was safe in his Sanctuary from all feares yea and could rejoyce in the midst of all his troubles and what could he have done more had he wash't his paths in butter as Iob speakes and lived in the middest of all the pleasures and contentments of the sonnes of men As sorrowfull saith he 2 Cor. 6. 10. and yet alwayes rejoycing as having nothing and yet possessing all things His troubles were but as shadowes and appearances of troubles as sorrowfull as if hee had said other men used to be sorrowfull when they are in the like outward condition and therefore hee was thought to be sorrowfull also but his joy had the realitie strength and substance of joy allwayes rejoycing he doth not say as alwaies rejoycing but simply rejoycing that is indeed and in truth Paul knew how to make the day and night the day of prosperitie and the night of adversity to him both a like Therefore certainly there is no impossibilitie for others to do the like 3 This is a point of very pretious importance unto us